His saying, exalted and majestic is He: "Whomever Allah leads astray, there is no guide for him, and He leaves them in their transgression, wandering blindly." "They ask you about the Hour: When will its arrival be? Say: The knowledge of it is with my Lord. None can reveal it for its time except Him. It weighs heavily in the heavens and the earth. It will not come to you except suddenly. They ask you as if you are well-informed about it. Say: The knowledge of it is with Allah, but most people do not know." This is a condition and an implied response indicating despair from them and disdain for them. The intended meaning is that this has descended upon them and that they are an example of this. Nafi', Ibn Kathir, Ibn Amir, Al-Hasan, Abu Ja'far, Al-A'raj, Shaiba, Abu Abdur-Rahman, and Qatadah read: "And We leave them" with a ن (noon) and raising the ر (ra). Likewise, Asim in the narration of Abu Bakr. Hafs narrated from him: "And He leaves them" with a ي (ya) and raising it. The people of Makkah read it this way, and this is based on an implied subject: "And We leave them," or based on cutting the verb and beginning a new statement. Hamzah, Al-Kisai, and Abu Amr - as mentioned by Abu Hatim - read it with a ي (ya) and in the jasm form. Talhah ibn Musarif and Al-Amash also read: "And He leaves them" with a ي (ya) and in the jasm form, in conjunction with the place of the ف (fa) and what follows it from His saying, exalted is He: "there is no guide for him," because it is a place of jasm. Similar to this is the saying of Abu Dawood:

So test me with your trial, perhaps I may reconcile with you and draw you near.

And from it is the saying of another:

Wherever you go, I am hostile to you, And I will diminish you in life and increase you in loss.

Abu Ali said: And similar to this in carrying on the place is His saying, exalted is He: "If only You would delay me to a near term, so that I may give charity and be among the righteous" [Al-Munafiqun: 10], because if you had not included the ف (fa), you would have said: "I give charity." Khairijah narrated from Nafi': "And We leave them" with a ن (noon) and in the jasm form. And الطغيان (the transgression) is excess in something, and it seems to be used in the context of wrongdoing. And العَمَه (the blindness) is confusion.

And His saying, exalted is He: "They ask you about the Hour," the verse, Qatadah ibn Di'ama said: The intended meaning is that the disbelievers of Quraysh ask you, because Quraysh said: O Muhammad, we are your relatives, so inform us of the time of the Hour. Ibn Abbas, may Allah be pleased with him, said: The intended meaning of the verse is the Jews, because Jabal ibn Abu Qushayr and Samuel ibn Zayd said to him: If you are a prophet, then inform us of the time of the Hour, for we know it. If you are truthful, we will believe in you.

And "the Hour" refers to the Resurrection, the death of everything that was alive at that time, and the resurrection of all. All of it falls under the name of the Hour and the name of the Resurrection. And "When" means: when, and it is a question about time. And because it includes the time, it is built upon. The majority of people read: "When" with the opening of the همزة (hamzah). Al-Sulami read: "When" with the kasrah of the همزة (hamzah). It seems that its origin is "Any time" and it is built upon the opening. The poet said:

When will my need be fulfilled, when? Do you not see the effect of it clearly?

Abu al-Fath said: The weight of "Ayyana" with the opening of the hamzah is: Fa'lan, and with its kasrah: Fi'lan, and the noon in both is extra. Its anchor is raised by the beginning, and the news is Ayyana. The opinion of al-Mubarrid is that its anchor is elevated by implying a verb, and its meaning is its affirmation and its end, taken from 'arsa' which means to anchor. Then Allah, the Exalted and Majestic, commanded the return to Him and submission to His knowledge, and He clarifies its meaning, which is to manifest it. Al-Jala' means the clear and the witnessing, and this is what Zuhayr intended with his saying:

..................... ∗∗∗ ∗∗∗ A right hand or a departure or clarity.

And His saying, the Exalted: "It is heavy in the heavens and the earth." Al-Suddi and Ma'mar said from some of the people of interpretation: Its meaning is: It is heavy to know, and to be stopped at the reality of its time. Al-Hasan ibn Abi al-Hasan said: Its meaning is: Its form is heavy, and the fright from it upon the people of the heavens and the earth, as you say: The enemy is feared in such and such a land. And Qatadah and Ibn Jurayj said: Its meaning is: It is heavy upon the heavens and the earth themselves due to the cracking of the heavens, the changing of the earth, and the uprooting of the mountains. Then Allah, the Exalted, informed of a news that includes all: It will not come except suddenly, that is, unexpectedly without any prior knowledge of its time by anyone among the people. "Suddenly" is a noun in the place of an adverb.

And His saying, the Exalted: "They ask you as if you are well-informed about it," the verse. Ibn Abbas, Qatadah, and Mujahid said: The meaning is: They ask you about it as if you are well-informed, that is, knowledgeable and attentive. This leans towards what the Quraysh said: We are your relatives, so inform us. Mujahid also said, and al-Dahhak and Ibn Zayd: Its meaning is: As if you are well-informed in the matter of it and engaged with it until you have acquired its knowledge. Ibn Abbas, may Allah be pleased with him, read - as mentioned by Abu Hatim -: "As if you are well-informed about it," because "well-informed" means: attentive, diligent in questioning, and excessive in turning towards what is asked about. And "well-informed" may also describe the question, and from it is the saying of the poet:

When we met, the sword made clear between us ∗∗∗ ∗∗∗ for a questioner about us, her question was attentive.

And from the first meaning in which "well-informed" describes the questioner is the other saying:

The question of an attentive one about his brother is as if ∗∗∗ ∗∗∗ by mentioning him, and the tongue is either eloquent or moderate.

Then He commanded him again to submit to His knowledge, emphasizing the matter and being concerned with it, as it is one of the five unseen matters mentioned in His saying, the Exalted: "Indeed, Allah has knowledge of the Hour and sends down the rain" [Luqman: 34]. It is said: The first knowledge is the knowledge of its establishment, and the second is the knowledge of its essence and state.

And His saying, the Exalted: "But most people do not know," al-Tabari said: Its meaning is: They do not know that this matter is known only by Allah; rather, most of them assume that it is something that humans know.